Daf 92a (דַּף צ״ב ע״א)

And all the angels, whose horses are horses of fire (וְכָל מַלְאָכַיָּא דְסוּסֵיהוֹן סוּסֵי אֶשָּׁא), and their chariots are fire (וּמֶרְכָּבוֹתֵיהֶן אֶשָּׁא), and their bows are fire (וְקַשְׁתּוֹתֵיהוֹן אֶשָּׁא), and their spears are fire (וְרוֹמְחֵיהוֹן אֶשָּׁא), and all their weapons of battle are fire (וְכָל מָאנֵי קְרָבָא דִלְהוֹן אֶשָּׁא), their foundation is in Gevurah (יְסוֹדֵיהוֹן בִּגְבוּרָה). And the angels of destruction, who are fire (וּמַלְאֲכֵי חַבָּלָה דְאִנּוּן אֶשָּׁא), their foundation is in Gehinnom (יְסוֹדָא דִלְהוֹן בְּגֵיהִנָּם). And there are angels of whom it is said (וְאִית מַלְאָכַיָּא דְאִתְּמַר בְּהוֹן): “He makes His angels winds” (Psalms 104) (עוֹשֶׂה מַלְאָכָיו רוּחוֹת), their foundation is in the middle pillar (יְסוֹדָא דִלְהוֹן בְּעַמּוּדָא דְאֶמְצָעִיתָא). And there are angels who are from the waters of the firmament (וְאִית מַלְאָכַיָּא דְאִינוּן מִמַּיָּא דִרְקִיעָא), of whom it is said (דְאִתְּמַר בְּהוֹן):

“And the waters that are above the heavens” (Psalms 148) (וְהַמַּיִם אֲשֶׁר מֵעַל הַשָּׁמָיִם), from the right side (מִסִּטְרָא דִימִינָא). All of them, their roots are above (כֻּלְּהוֹן עִקָּרֵיהוֹן לְעִילָא). And there is no angel in whom the Name of Hashem is not found (וְלֵית מַלְאָכָא דְלָא אִשְׁתַּכַּח בֵּיהּ שֵׁם יהו״ה), for it is found in every place (דְּאִשְׁתַּכַּח בְּכָל אֲתַר), like the soul that is found in every limb and limb (כְּגַוְונָא דְנִשְׁמָתָא דְאִשְׁתַּכְּחַת בְּכָל אֵבֶר וְאֵבֶר). And because of this, man must enthrone Hashem in all the Sefirot (וּבְגִין דָּא אִית לְבַר נַשׁ לְאַמְלָכָא יהו״ה בְּכָל סְפִירָן), and in all the thrones (וּבְכָל כָּרְסַיָּין), and in all the angels (וּבְכָל מַלְאָכִין), and in every limb of man (וּבְכָל אֵבֶר וְאֵבֶר דְּבַר נַשׁ), for there is no place empty of Him, neither above nor below (דְּלֵית אֲתַר פָּנוּי מִנֵּיהּ לָא בְּעִלָּאִין וְלָא בְתַתָּאִין).

Hashem is not called in the unification of the four letters except in the Cause of Causes that unifies them (יהו״ה לָא אִתְקְרֵי בְּיִחוּדָא דְאַרְבַּע אַתְוָון אֶלָּא בְּעִלַּת הָעִלּוֹת דִּמְיַחֵד לוֹן). And because He unifies the four letters (וּבְגִין דְּאִיהוּ מְיַחֵד אַרְבַּע אַתְוָון), through Him they are called Hashem in one unification (בֵּיהּ אִתְקְרִיאוּ יהו״ה בְּיִחוּדָא חֲדָא), “Hashem is One and His Name is One” (יהו״ה אֶחָד וּשְׁמוֹ אֶחָד). And because of this, the faith of Yisrael is established in these four letters (וּבְגִין דָּא שַׁוִּי אֱמוּנָה דְיִשְׂרָאֵל בְּאַרְבַּע אַתְוָון אִלֵּין). And all other names He made as designations for this Name (וְכָל שְׁמָהָן שַׁוִּי כִּנּוּיִין לִשְׁמָא דָא). There is no name unto Ein Sof and until infinity, greatness and dominion are from this (לֵית שְׁמָא עַד אֵין סוֹף וְעַד אֵין תַּכְלִית רַבְרְבָא וְשָׁלְטָנָא מִן דָּא), above without limit (לְעִילָא עַד אֵין סוֹף), and below without end (וּלְתַתָּא עַד אֵין תַּכְלִית). And all hosts and camps fear and tremble from Him (וְכָל חֲיָילִין וּמַשִּׁרְיָין מִנֵּיהּ דַּחֲלִין וּמִזְדַּעִִזְעִין).

The Fifty-Eighth Tikkun

תִּקּוּנָא תְּמָנְיָא וַחֲמִשִּׁין

Rabbi El'azar said to him: Abba, what is the conclusion of the verse “and they were not ashamed” (Bereshit 2) (אָמַר לֵיהּ רַבִּי אֶלְעָזָר, אַבָּא, מַאי סִיּוּמָא דִקְרָא וְלֹא יִתְבּוֹשָׁשׁוּ). He said to him: My son, in a place where there is nakedness, there is shame (אָמַר לֵיהּ בְּרִי, בַּאֲתַר דְּאִית עִרְוָה אִית בֹּשֶׁת). And this is fear of shame (וְדָא אִיהוּ יָרֵא בֹּשֶׁת). And one who has no shame-certainly the feet of his fathers did not stand upon Mount Sinai (וּמָאן דְּלֵית לֵיהּ בֹּשֶׁת, בְּוַדַּאי לָא עָמְדוּ רַגְלֵי אֲבָהָתוֹי עַל טוּרָא דְסִינַי). And shame is in three colors: white, red, and green in the face (וּבֹשֶׁת אִיהוּ בִּתְלַת גַּוָּונִין חִוָּור וְסוּמַק וְיָרוֹק בְּאַנְפִּין). As it is said of them: “Now Ya'akov shall not be ashamed” (Isaiah 29) in the colors red and green (דְּאִתְּמַר בְּהוֹן לֹא עַתָּה יֵבוֹשׁ יַעֲקֹב בְּגַוָּון סוּמַק וְיָרוֹק). “Neither shall his face now grow pale” (Isaiah 29), in the color white (וְלֹא עַתָּה פָּנָיו יֶחוָורוּ בְּגַוָּון חִוָּור). And these three colors in which there is shame, these are the three colors of the three shells of a nut (וְאִלֵּין תְּלַת גַּוָּונִין דְּאִית בְּהוֹן בֹּשֶׁת אִלֵּין אִינוּן תְּלַת גַּוָּונִין דִּתְלַת קְלִיפִין דֶּאֱגוֹזָא). These are the coverings in which the bow is clothed and is seen within them (דְּאִינוּן עִרְיָין דִּבְהוֹן אִתְלַבְּשַׁת קֶשֶׁת וְאִתְחַזְיָיא בְּהוֹן). And because they are the three forbidden unions, it is said of them: “They do not expound upon forbidden unions before three” (וּבְגִין דְּאִינוּן עֲרָיוֹת תְּלַת קְלִיפִין, אִתְּמַר בְּהוֹן אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה). And it is forbidden to gaze upon them (וַאֲסִיר לְאִסְתַּכְּלָא בְּהוֹן).

And because of this, it is forbidden for the Holy People to gaze upon the colors of the rainbow (וּבְגִין דָּא אֲסִיר לְעַמָּא קַדִּישָׁא לְאִסְתַּכְּלָא בְּגַוָּונִין דְּקֶשֶׁת). And this is the secret of the foreskin, which has three shells (וְדָא רָזָא דְעָרְלָה דְאִית לָהּ תְּלַת קְלִיפִין). These must be removed by the sign of the holy covenant (דְּצָרִיךְ לְאַעֲבָרָא לוֹן מֵאוֹת בְּרִית קֹדֶשׁ). “And I will see it to remember the everlasting covenant” (Bereshit 9) (וּמִיָּד וּרְאִיתִיהָ לִזְכּוֹר בְּרִית עוֹלָם). And of these three shells it is said: “Remove your shoes from your feet” (Exodus 3) (וְעַל אִלֵּין תְּלַת קְלִיפִין אִתְּמַר שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ). And then: “And I will see it” (וּמִיָּד וּרְאִיתִיהָ). And at the time that Moshe was clothed in them, what is written of him? “Do not come near here” (Exodus 3) (וּבְזִמְנָא דְמֹשֶׁה הֲוָה מִתְלַבֵּשׁ בְּהוֹן, מַה כְּתִיב בֵּיהּ אַל תִּקְרַב הֲלוֹם).

Immediately, when he stripped them off, he drew near there (מִיָּד דְּאִתְפַּשַּׁט מִנַּיְיהוּ אִתְקַרִיב תַּמָּן). And this is the secret of the sacrifice, that fire would descend to consume these three shells (וְדָא רָזָא דְקָרְבָּנָא, דַהֲוָה נָחִית אֶשָּׁא לְאַדְלָקָא אִלֵּין תְּלַת קְלִיפִין). As it is written: “This is the Torah of the burnt-offering, it is the burnt-offering upon its fire…” (Leviticus 6) (הֲדָא הוּא דִכְתִיב זֹאת תּוֹרַת הָעוֹלָה הִיא הָעוֹלָה עַל מוֹקְדָה וְגוֹמֵר). Behold the three colors of fire, which descend in the three prayers to consume and burn these shells (הָא תְּלַת גַּוָּונִין דְּאֶשָּׁא, דַהֲווֹ נָחֲתִין בִּתְלַת צְלוֹתִין לְאַדְלָקָא וּלְאוֹקָדָא אִלֵּין קְלִיפִין). And in that time Kudsha Berikh Hu was drawing near in His Shekhinta (וּבְהַהוּא זִמְנָא הֲוָה קוּדְשָׁא בְּרִיךְ הוּא מִתְקָרֵב בִּשְׁכִינְתֵּיהּ). And His letters were brought near, Yod with Hei, and Vav with Hei (וַהֲווֹ מִתְקָרְבִין אַתְוָון דִּילֵיהּ י' בְּה' ו' בְּה'). And at the time they were clothed in these shells, it is said of them: “You shall not approach to uncover nakedness” (Leviticus 18) (וּבְזִמְנָא דַהֲווֹ מִתְלַבְּשִׁין בְּאִלֵּין קְלִיפִין, אִתְּמַר בְּהוֹן לֹא תִקְרְבוּ לְגַלּוֹת עִרְוָה). And the letters Yod with Hei and Vav with Hei should not be brought near (וְלָא צָרִיךְ לְקָרְבָא אַתְוָון י' בְּה' ו' בְּה'). And because of this, they established three prayers every day (וּבְגִין דָּא תַּקִּינוּ תְּלַת צְלוֹתִין בְּכָל יוֹמָא), to remove these three shells of the foreskin by the sign of the covenant, which is the Shekhinta (לְאַעֲבָרָא תְּלַת קְלִיפִין אִלֵּין דְּעָרְלָה מֵאוֹת בְּרִית דְּאִיהִי שְׁכִינְתָּא). And in this Shekhinta dwells in three shining colors (וּבְדָא שַׁרְיָא בִּתְלַת גַּוָּונִין נְהִירִין), which are Kohanim, Levi’im, and Yisrael (דְּאִינוּן כֹּהֲנִים לְוִיִּים וְיִשְׂרָאֵל). Of them it is said: “How beautiful are your steps in sandals, O daughter of the noble one” (Song of Songs 7) (דַּעֲלַיְיהוּ אִתְּמַר מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת נָדִיב). And these are the festivals, seasons, and appointed times (וְאִינוּן נְעִילַת חַגִּין וּזְמַנִּין וּמוֹעֲדִין). Of them it is said: “Three times you shall celebrate for Me in the year” (Exodus 23) (דַּעֲלַיְיהוּ אִתְּמַר שָׁלֹשׁ רְגָלִים תָּחֹג לִי בַּשָּׁנָה). Upon these three shells it is said: “And Hashem Elohim made for Adam and for his wife coats of skin and clothed them” (Bereshit 3) (תְּלַת קְלִיפִין עֲלַיְיהוּ אִתְּמַר וַיַּעֲשׂ יהו״ה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּישֵׁם). At first, coats of light (בְּקַדְמֵיתָא כָּתְנוֹת אוֹר). And afterward, when they sinned, coats of skin (וּלְבָתַר דְּחָאבוּ כָּתְנוֹת עוֹר), from the skin, which is the hide of the serpent (מֵעוֹר דְּאִיהוּ מִשְׁכָא דְחִוְיָא). And for seventy years that serpent-skin was stripped from him (וּלְשַׁבְעִין שְׁנִין אִתְפַּשַּׁט הַהוּא (חֲוִיָּא) (נ״א מִשְׁכָּא) מִנֵּיהּ). For the three colors of the garments of the Shekhinta, these are the three Vavs of “and he journeyed, and he came, and he stretched” (דִּתְלַת גַּוָּונִין דִּלְבוּשִׁין דִּשְׁכִינְתָּא אִינוּן תְּלַת וָוִי״ן דְּוַיִּסַּע וַיָּבֹא וַיֵּט). At the time that the coats of skin of the serpent are removed, the three colors of the light of the Shekhinta shine (בְּזִמְנָא דְמִתְעַבְּרִין כָּתְנוֹת עוֹר דְּחִוְיָא, נַהֲרִין תְּלַת גַּוָּונִין דִּנְהוֹרָא דִשְׁכִינְתָּא).

And immediately: “And I will see it to remember the everlasting covenant” (Bereshit 9) (וּמִיָּד וּרְאִיתִיהָ לִזְכּוֹר בְּרִית עוֹלָם). And these three Vavs are the three crowns of the letter Bet (וְאִינוּן תְּלַת וָוִי״ן אִינוּן תְּלַת גַּגִּין דְּאָת בּ). One to the heavens, one to the earth, and one to the sea (חַד לִשְׁמַיָּא וְחַד לְאַרְעָא וְחַד לְיַמָּא). And from this Bet depend seventy colors (וּמֵהַאי ב׳ תַּלְיָין שִׁבְעִין גַּוָּונִין). And they are seventy-two (וְאִינוּן שִׁבְעִין וּתְרֵין). Of them it is said: “Behold, Hashem rides upon a swift cloud and comes to Egypt” (Isaiah 19) (דַּעֲלַיְיהוּ אִתְּמַר הִנֵּה יהו״ה רוֹכֵב עַל עָב קַל וּבָא מִצְרַיִם). Upon the Ayin-Bet, with seventy-two shining colors (עַל עָ״ב בְּשַׁבְעִין וּתְרֵין גַּוָּונִין נְהִירִין). And immediately: “And the idols of Egypt shall tremble before Him” (Isaiah 19) (וּמִיָּד וְנָעוּ אֱלִילֵי מִצְרַיִם מִפָּנָיו). And these three colors are hinted in the Hei (וְאִינוּן תְּלַת גַּוָּונִין רְמִיזִין בְּה׳). Her three crowns are the shining garments of the daughter of the King (ה׳ תְּלַת גַּגִּין דִּילָהּ אִינוּן לְבוּשִׁין נְהִירִין דִּבְּרַתָּא דְמַלְכָּא). For she is Yod, daughter of Ayin (דְּאִיהִי י׳ בַּת עַיִן). And she is five thousand years of the creation of the world (וְאִיהִי חָמֵשׁ אַלְפִין שְׁנִין דִּבְּרִיאַת עָלְמָא). And she is the small Hei of Avraham, whose level is Chesed (וְאִיהִי ה׳ זְעִירָא דְאַבְרָהָם דְּדַרְגֵּיהּ חֶסֶ״ד). Which ascends to seventy-two (דְּסָלִיק לְשַׁבְעִין וּתְרֵין). Hei Yod from Elohim (ה׳ י׳ מִן אֱלֹהִים). Hei Yod from Yod-Hei-Vav-Hei (ה״י מִן יו״ד ה״א וא״ו ה״א). Some say: Yod-Hei-Vav-Hei (נ״א יו״ד ה״י וא״ו ה״י). Hei is the garment that covers over the Yod (ה׳ לְבוּשָׁא דְכַסִּי עַל י׳).

The Fifty-Ninth Tikkun

תִּקּוּנָא תִּשְׁעָה וַחֲמִשִּׁין

Bereshit, “For by fire Hashem will execute judgment” (Isaiah 66) (בְּרֵאשִׁית כִּי בָאֵשׁ יהו״ה נִשְׁפָּט), these are the coats of skin, which require separation (דְּאִינוּן כָּתְנוֹת עוֹר דְּצָרִיךְ בְּהוֹן הַבְדָּלָה), when Yisrael say: “Who creates the lights of fire” (כַּד אָמְרִין יִשְׂרָאֵל בּוֹרֵא מְאוֹרֵי הָאֵשׁ), and they say: “Who separates between light and darkness” (וְאָמְרִין הַמַּבְדִּיל בֵּין אוֹר לְחֹשֶׁךְ). Darkness is black (חֹשֶׁךְ אוּכַם), its coats of skin are black (כָּתְנוֹת עוֹר דִּילֵיהּ אוּכְמִין), of which it is said: “Black as a raven” (Song of Songs 5) (דְּאִתְּמַר בְּהוֹן שְׁחוֹרוֹת כָּעוֹרֵב). “Now the serpent was more subtle than any beast” (Bereshit 3) (וְהַנָּחָשׁ הָיָה עָרוּם), from among them (מִנַּיְיהוּ), for to every living creature He created garments (דִּלְכָל חַיָּה בָרָא לְבוּשִׁין), and to every being that was created in the six days of Creation (וּלְכָל בִּרְיָין דְּאִתְבְּרִיאוּ בְּשִׁית יוֹמֵי בְּרֵאשִׁית). And bodies of destructive beings remained to be made, but He did not make them (וְאִשְׁתָּאֲרוּ גוּפִין דְּמַזִּיקִין לְמֶעֱבַד וְלָא עָבִיד לוֹן), because it was Erev Shabbat (בְּגִין דַּהֲוָה עִרֶב שַׁבָּת). And this is “which Elohim created to make” (Bereshit 2) (וְדָא אִיהוּ אֲשֶׁר בָּרָא אֱלֹהִים לַעֲשׂוֹת).

And because of this, “Now the serpent was more subtle than any beast of the field which Hashem Elohim had made” (Bereshit 3) (וּבְגִין דָּא וְהַנָּחָשׁ הָיָה עָרוּם מִכָּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יהו״ה אֱלֹהִים), for to all of them He made garments, but for him He did not make (דִּלְכֻלְּהוּ עָבַד לְבוּשִׁין, וְלֵיהּ לָא עָבַד), because they were the destructive forces of the world (בְּגִין דַּהֲווֹ מַזִּיקִין דְּעָלְמָא). And why did He not make for them? (וְאַמַּאי לָא עָבִיד לוֹן) Because He had to create Adam on Erev Shabbat (בְּגִין דַּהֲוָה לֵיהּ לְמִבְרֵי לְאָדָם עִרֶב שַׁבָּת).

And because of this He did not create them (וּבְגִינֵיהּ לָא בָּרָא לוֹן). And because of this, jealousy entered into the heart of the serpent against Adam (וּבְגִין דָּא עָאל קִנְאָה בְּלִבֵּיהּ דְּחִוְיָא עִם אָדָם), because he remained naked on account of him, without garments (בְּגִין דְּאִשְׁתָּאַר עָרוּם בְּגִינֵיהּ בְּלָא לְבוּשִׁין). And he caused that afterward Adam was stripped of his garments (וְאִיהוּ גָרַם לְבָתַר דְּאִתְפַּשַּׁט אָדָם מִלְּבוּשׁוֹי). And Nimrod and Esav inherited them (וְיָרִית לוֹן נִמְרוֹד וְעִשָׂו), for Esav was the likeness of the serpent (דַּהֲוָה עִשָׂו דִּיּוֹקְנֵיהּ דְּחִוְיָא). And because of this: “Now the serpent was more subtle” (Bereshit 3) (וּבְגִין דָּא וְהַנָּחָשׁ הָיָה עָרוּם), subtle in garments (עָרוּם לְבִישׁ), for by his subtlety he caused the evil female to place the poison of death, death to Adam and to his wife (דְּגָרַם בְּעָרְמָה דִילֵיהּ נוּקְבָא בִישָׁא סַם הַמָּוְת מִיתָה לְאָדָם וּלְאִתְּתֵיהּ). And his subtlety was that he enticed Chavah (וְעָרְמָה דִּילֵיהּ הֲוָה דְפַתִּי לְחַוָּה), because the mind of women is light (בְּגִין דְּדַעִתָּן שֶׁל נָשִׁים קַלָּה). And what did he say to her? (וּמַה אָמַר לָהּ) “And the serpent said to the woman: Is it indeed that Elohim has said, You shall not eat of every tree of the garden?” (Bereshit 3) (וַיֹּאמֶר הַנָּחָשׁ אֶל הָאִשָּׁה אַף כִּי אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עִץ הַגָּן). But Kudsha Berikh Hu did not say that (וְקוּדְשָׁא בְּרִיךְ הוּא לָא אָמַר).

Rather: “From every tree of the garden you may surely eat” (Bereshit 2) (אֶלָּא מִכֹּל עִץ הַגָּן אָכֹל תֹּאכֵל). Only that he did not count it to say not to eat, except from the Tree of the Knowledge of Good and Evil (דְּאִיהוּ לָא מַנִּי לֵיהּ דְּלָא לְמֵיכַל אֶלָּא מֵעִץ הַדַּעַת טוֹב וָרָע), which is the mixture of good and evil (דְּאִיהוּ עִרְבוּבְיָא דְטוֹב וָרָע), the tree of falsehood (אִילָנָא דְשִׁקְרָא), one thing in the heart and another in the mouth (חַד בְּלֵב וְחַד בַּפֶּה). His heart full of falsehood (לִבֵּיהּ מָלֵי שִׁקְרָא), and flattering with his mouth with words of truth (וּפַתִּי בְּפוּמֵיהּ בְּמִלִּין דִּקְשׁוֹט). And the evil serpent transgressed here against “You shall not bear false witness against your fellow” (Exodus 20) (וְחִוְיָא בִּישָׁא אַעֲבַר הָכָא עַל לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר), and against “You shall not murder” (וְעַל לֹא תִרְצָח), and against “You shall not commit adultery” (וְעַל לֹא תִנְאָף), and against “You shall not steal” (וְעַל לֹא תִגְנוֹב), and “You shall not take the Name of Hashem your Elohim in vain” (וְלֹא תִשָּׂא אֶת שֵׁם יהו״ה אֱלֹהֶיךָ לַשָּׁוְא).

Against “You shall not bear false witness against your fellow,” for he testified falsehood when he said: “Has Elohim indeed said, You shall not eat of every tree of the garden” (Bereshit 3) (עַל לֹא תַעֲנֶה בְרֵעֲךָ דְּסָהִיד שִׁקְרָא דְאָמַר אַף כִּי אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן). And against “You shall not steal,” for he stole the mind of Chavah, in this manner: “And the serpent said… Has Elohim indeed said” (Bereshit 3) (וְעַל לֹא תִגְנוֹב דְּגָנַב דַּעַת חַוָּה כְּגוֹונָא דָּא דְּאָמַר אַף כִּי אָמַר אֱלֹהִים וְגוֹ׳). “For Elohim knows that in the day you eat of it, then your eyes shall be opened, and you shall be as Elohim, knowing good and evil” (Bereshit 3) (כִּי יוֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יוֹדְעֵי טוֹב וָרָע), so that you shall not be in His likeness (בְּגִין דְּלָא תֶהֱוֹון בְּדִיּוֹקְנֵיהּ). And he transgressed against “You shall not commit adultery,” for he cast defilement into Chavah (וְעָבַר עַל לֹא תִנְאָף, דְּהִטִּיל זוּהֲמָא בְּחַוָּה). And he transgressed against “You shall not murder,” for he slew Adam and Chavah (וְעָבַר עַל לֹא תִרְצַח, דְּקָטַל לְאָדָם וּלְחַוָּה). For such is the way of the evil inclination: first it entices human beings (דְּהָכִי אָרְחָא דְּיִצְרָא בִישָׁא מְפַתֵּי לִבְנֵי נָשָׁא), and afterward it ascends and accuses him (וּלְבָתַר סָלִיק וְאַלְשִׁין לֵיהּ), and it takes permission and descends and seizes the Neshamah (וְנָטִיל רְשׁוּ וְנָחִית וְנָטִיל נְשָׁמָה).

The Sixtieth Tikkun

תִּקּוּנָא שִׁתִּין

Bereshit, this is Brit (Covenant) (בְּרֵאשִׁית דָּא בְּרִי״ת), of which it is said: “the Tree of Life” (דְּאִתְּמַר בֵּיהּ עֵץ הַחַיִּים), and behold, it has already been established (וְהָא אוּקְמוּהָ). And in its reversal, it is Tevir [breaking] (וּבְהִפּוּכָא תְבִי״ר), which caused the breaking of Adam haRishon(דְּגָרַם תְּבִירוּ לְאָדָם הָרִאשׁוֹן). And this is the Tree of Knowledge of Good and Evil (וְדָא עֵץ הַדַּעַת טוֹב וָרָע). Good is the tree itself (טוֹב אִיהוּ אִילָנָא), as it is written: “And the woman saw that the tree was good for food, and that it was a delight to the eyes” (Bereshit 3) (הַהוּא דִכְתִיב וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה הוּא לָעֵינַיִם). But its desire is evil (וְאִיבָּא דִילֵיהּ רָע), for according to her vision so it appeared to her from the outside (כְּפוּם חֵיזוּ דִילָהּ הָכִי הֲוָה אִתְחַזְיָא לָהּ מִלְּבָר; נ״א אִיהוּ). Like a mouth whose words are fair outside, but the heart is filled with filth within (כְּגַוְונָא דְפוּמָא מִלִּין שַׁפִּירִין מִלְּבָר, וְלִבָּא מַלְיָיא טִנּוּפִין מִלְּגָאו). And she did not know that the poison of death was within its desire (וְדָא לָא הֲוַת יָדְעָא דְסַם הַמָּוְת הֲוָה מִלְּגָאו דְאִיבָּא). This is what is written: “And she took of its fruit and she ate, and she also gave to her husband, and he ate” (Bereshit 3) (הֲדָא הוּא דִכְתִיב וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל, וַתִּתֵּן גַּם לְאִישָׁהּ וְגוֹמֵר). Behold the desire of the tree, that therein was death within (הֲרֵי אִיבָּא דְאִילָנָא דְתַמָּן מָוְת), for from within it caused her to eat (מִלְּגָאו גָּרַם לָהּ דַּאֲכָלָה).